113. Chapter 3: The Ceremonial Laws Given at Sinai and the State of the Church from Sinai Unt...
------------ CHAPTER THREE ------------ The Ceremonial Laws Given at Sinai and the State of the Church from Sinai Until Christ
After Israel’s solemn entering into covenant with God, He gave laws to the partakers of His covenant -- laws to which each would have to be subject. These laws are generally distinguished as follows: 1) the moral law, directing everyone unto a holy life; 2) the ceremonial law, governing man in his worship through faith in the future Messiah; and 3) the civil law, governing society in the form of a republic -- its special focus being the maintenance of religion.
We have dealt comprehensively with the giving and contents of the Moral Law in volume 3, chapters 45-55. There we dealt with, among others, the following questions:
(1) Is the Moral Law a covenant of works?
(2) Is the Law of the Ten Commandments a formula of the covenant of grace?
(3) Is the law, the covenant at Horeb, a mixed covenant -- partially derived from the covenant of works and partially from the covenant of grace?
(4) Was the covenant made at Horeb external, typical, and national -- and thus distinct from the covenant of grace? For our response to these questions see volume 1, chapter 16, p. 427, and volume 3, chapter 45, p. 35. We shall therefore not discuss this law any further here. The ceremonial laws governed religion in harmony with the circumstances of that time frame, in order that by way of shadows the future Messiah and His works could be made known, and thus lead Israel to exercise faith in Him unto their salvation. These laws can be arranged under three headings: 1) the location where the ceremonial acts of worship were publicly performed, which first was the tabernacle and afterwards the temple; 2) the persons who performed these ceremonies -- the priests; and 3) the ceremonies themselves and the manner in which they were performed. The Location of Israel’s Ceremonial Worship: The Tabernacle and the Temple The location of the ceremonial worship was first the tabernacle, and afterwards the temple. After Moses had been commanded and instructed to make the tabernacle (but prior to its completion), Moses erected a tent outside the camp where the people would congregate for religious worship until the tabernacle was constructed (Exodus 33:7). David likewise made a tent for the ark until his son Solomon would build the temple, bringing the ark to this tent from the house of Obededom (cf. 2 Samuel 6:17; 1 Chronicles 16:1). Concerning the tabernacle we must note: 1) the pattern after which it was constructed; 2) the materials from which it was made; and 3) its structural form, and the tools to be used. The pattern of the tabernacle was neither an invention of Moses nor of any other wise builder. Rather, it was God Himself who stipulated everything from the greatest to the smallest detail. Thereby He depicted the Messiah in the clearest possible fashion. Thus, Christ is not patterned after the ceremonies, but the ceremonies are patterned after Christ. It was God’s will that nothing of man would either be taken from or added to it, as the ceremonies belong to the realm of religion -- a realm in which only God has a right to legislate, and where there is not the least room for any institutions of man. God revealed everything to Moses, piece by piece, emphatically commanding him to construct everything according to the exact specifications. “And look that thou make them after their pattern, which was showed thee in the mount” (Exodus 25:40). Likewise, God gave commandments pertaining to all the details concerning the construction of the temple, giving David a pattern of all these things by the Spirit. David, in turn, gave that pattern to his son Solomon, reassuring him that “all this ... the Lord made me understand in writing by His hand upon me, even all the works of this pattern” (1 Chronicles 28:11-19).
Concerning the construction of the tabernacle, the materials used were of the most precious sort. They were the following: shittim wood (for it was not a house of stone, but rather of wood, so that it could be transported that much more efficiently), gold, silver, precious stones, copper, fine linen, fine twined threads, the most excellent colors (such as heavenly blue, purple, and scarlet), ram skins dyed red, badger-skins, goat’s hair, various items to decorate the sanctuary within, and various items to decorate the sanctuary without. All these materials were prepared in a most magnificent manner by the cunning workmen, Bezaleel and Aholiab, whom God had endowed with extraordinary wisdom for that purpose. Everyone donated these materials voluntarily in such an abundant measure that a proclamation had to be made that no one should bring any more. These voluntary gifts represented a value of multiple millions of pieces of gold. Add to these the half shekel contributed by every numbered male in Israel after the shekel of the sanctuary, concerning which no one was permitted to give either more or less. As the total of all the numbered men was 603,550, all of these together constituted a sum greater than could be imagined if God had not stated what it was. Where did this more-than-royal treasure have its origin, considering that Israel was in an uninhabited wilderness? The wood was possibly hewn from an adjacent forest. Furthermore, God had blessed Israel in an extraordinary manner prior to their oppression, and He had given them the most precious things of Egypt at their exodus. You will find these materials listed in Exodus 35:1-35
Concerning the structural form of the tabernacle, we shall present every part with the furniture and tools pertaining thereto, and add a few applications. We wish to say first, however, that we can speak with certainty about only those matters explained for us in the New Testament. In all other instances we shall proceed according to our judgment. We do not wish to debate about this, for the foundation of this is certain: The tabernacle and all it contains had been instituted by God for the ceremonial ministry.
Here we must note the courtyard and the tabernacle itself. The courtyard, measuring one hundred cubits long and fifty cubits wide, was a spacious area surrounding the tabernacle, and was encompassed with curtains made of netting, so that the people (who were not permitted to enter), while standing round about the courtyard could see what the priests did within. In this way one could also behold the gospel, Christ, and the mysteries of salvation -- albeit from afar. These curtains, five cubits high, were suspended from fifty-six pillars, overlaid with silver. Thus, there was a separation between the courtyard and all that was external to it. The church is likewise separated from the world and surrounded by a wall of separation and preservation. The tabernacle had but one courtyard, whereas the temple had two -- one for the priests and one for the people. Herod had constructed a third area surrounding the others, called the court of the Gentiles.
Within this courtyard was the tabernacle. Its location was most likely not in the center. The brazen altar and the laver were located at the eastern end between the gate and the tabernacle. Since the sacrifices were performed here, more space was necessary. If we determine the distance from the gate to the tabernacle as fifty cubits and the tabernacle itself being thirty cubits, a distance of twenty cubits remained at the western end (all of which adds up to one hundred cubits). This distance was one cubit more than the space on both sides of the tabernacle, where a space of nineteen cubits remained. There were nineteen cubits on the one side; the tabernacle itself was twelve cubits wide, and there were nineteen cubits remaining on the other side -- adding up to fifty cubits. Inside the courtyard, between the entrance and the tabernacle, stood the brazen altar and the laver. The brazen altar, made of shittim wood, was covered within and without with brass. It had a brazen grating in the middle whereby a draft could make the fire burn that much better, while allowing the ashes to fall through. The altar was square, each side being five cubits wide, and three cubits high. From each corner protruded a horn to which the sacrificial animals were bound (Psalms 118:27). All the tools belonging to the altar were also made of brass, and consequently were thus suitable for their use: to withstand the fire. Neither gold nor silver were suitable in that respect. It stood in the open air between the entrance of the courtyard and the entrance of the tabernacle. It is here that the sacrificial animals were burned and the blood was sprinkled. The Lord Jesus is called an altar (Hebrews 13:10). In an external sense He had no glory, yet He was perfect, capable of reconciling the elect with God through His sacrifice, offered publicly before everyone’s eyes, and the refuge of all who take hold of His strength. One cannot enter heaven except he have dealings with Him -- and thus enter through Him who is able to save to the uttermost all who go unto God through Him. The laver also stood in the courtyard between its entrance and the tabernacle’s. It was made of brass. It should be noted that it was made of the brazen mirrors of the godly women, who, instead of using glass as we do, had mirrors of polished brass which also reflected an image. The purpose of the mirror is to show the blemishes on a person’s countenance, as well as to see if his clothing is properly arranged. That which served the purpose of purification was given for that very purpose. The laver was always filled with water so that the priests could wash themselves and purify the sacrificial animals. Thus, one cannot enter heaven except through the blood of Jesus unto justification and by being sanctified by the Holy Spirit. Christ is the fountain that has been opened against sin and uncleanness. The tabernacle itself had two chambers or compartments covered by one roof. The external layer of the roof consisted of badger skins in order to preserve the inner layers. Beneath this was another layer of ram skins dyed red and beneath this was a layer of goat’s hair which constituted the tent itself. The walls, constructed of boards made of the very best shittim wood, rested on silver footings. The boards themselves were overlaid with pure gold and designed in a most artful manner. The tabernacle -- thirty cubits long, twelve cubits wide, and ten cubits high -- was situated in an east-west direction. Its entrance at the eastern end faced the gate of the courtyard, from which one, having passed the brazen altar and the laver, would enter the first compartment, called the Holy Place. From here he would continue into the second compartment, called the Holy of Holies. These compartments were separated from each other by an expensive and artistically designed piece of tapestry, called the veil. This tabernacle and all that it contained was a type suitable for that time period. God -- who as far as His essence is concerned does not dwell upon earth, the heavens and the heaven of heavens not being able to contain Him -- is nevertheless said to dwell in an earthly sanctuary. He did so particularly between the cherubim and upon the mercy seat with an extraordinary manifestation of His presence. Yes, He Himself is a sanctuary for His people, just as the church is called the sanctuary of the Lord, in which He dwells with His grace. Believers are the temples of God, and the Holy Ghost dwells in them. However, within Christ, in whose bosom is the name of the Lord, dwells all the fullness of the Godhead. “And the Word was made flesh, and dwelt among us (in Greek: hastabernacled).” He who has given Himself to be a sacrifice and a burnt offering, thereby being a sweetsmelling savor unto God, has entered in by way of the greater and more perfect tabernacle. Not only was the tabernacle in its entirety a type of Christ, but every part and whatever was to be found in it had reference to Him. We shall now proceed to reflect upon this. In the holy place the candlestick, the table of shewbread, and the altar of incense were found. The candlestick stood on the north side. [Note: This contradictsExodus 40:24, “And he put the candlestick ... on the side of the tabernacle southward.”] It was made out of one piece of pure gold, had six tubes (three on each side), the upright shaft being the seventh one. At the top of every pipe there was a lamp which was filled daily with pure olive oil. They were lit in the evening and extinguished in the morning, having snuffers and snuffdishes made of pure gold. The Lord Jesus is the candle, the light, the sun, and the morning star who illuminates His church. He is the pillar and ground of truth. He is the candlestick who always has light within Himself and manifests it, He being lit by the Holy Spirit, with whom He is anointed. The table of shewbread stood on the south side. [Note: The table stood not on the south side, as à Brakel states, but on the north sideExodus 40:22.] It was made of shittim wood, was overlaid with pure gold, had a golden crown roundabout, and had a border of a handbreadth round about the table which in turn was surrounded by another golden crown. The table was two cubits long, one cubit wide, and one-and-one-half cubits high. It was covered with vessels, dishes, spoons, and covers -- all made of pure gold. Loaves of bread, placed in two rows, were always on this table and were replaced every Sabbath with fresh loaves. The Lord Jesus is the Bread of Life, who by way of the precious gospel is always displayed and offered. Whoever wills may come and eat of His bread by faith and be satisfied. The altar of incense was positioned centrally, a bit further into the holy place, and opposite to the ark of the covenant which stood behind the veil. It was made of shittim wood, overlaid with pure gold, and had a golden crown roundabout. It was square (each side being one cubit), and was two cubits high. Each morning after the lamps had been extinguished, cleaned, and refilled with oil, the incense was lit on this altar. This also occurred in the evening when the lamps were lit. When Christ, by the eternal Spirit, offered Himself as a sin offering upon the cross, He was seen by everyone.
While upon earth, however, He more often offered prayers for His own in secret -- just as He does presently in heaven, where He prays for His own without being seen. Our prayers and thanksgivings, offered before God in Christ, are as incense laid and ignited upon the golden altar which is before the throne, and are thereby pleasing to God. He who desires to go to heaven must go to the congregation of the Lord. There he will find Christ, who dwells there as within His temple. There he will receive light, be strengthened, and enjoy sweet comforts unto his refreshment. The Holy of Holies, into which the High Priest entered once a year, signified Christ’s entrance into heaven. Here we need to consider the veil and what was to be found in the Holy of Holies. The veil was an artful and exquisite piece of tapestry made with colors of extraordinary beauty: heavenly blue, purple, scarlet and fine twined linen, embroidered in a most skillful manner with cherubs. This veil was suspended from four pillars which rested on silver footings and were made of shittim wood overlaid with gold. It was attached at the top with golden hooks and extended from the one wall to the other. It was ten cubits high and twelve cubits wide, separating the Holy Place from the Holy of Holies. This veil either had an opening through which the high priest entered or it had to be lifted on one side. In a special sense, the veil had reference to the human nature of Christ. It rent from the top to the bottom when the Lord Jesus died -- His death whereby He merited eternal glory and an entrance into heaven for His people. We may thus have “boldness to enter into the holiest by the blood of Jesus, by a new and living way, which He hath consecrated for us, through the veil, that is to say, His flesh” (Hebrews 10:19-20). This veil signified at the same time that Christ -- the Way, the Truth, and the Life -- had not yet been made fully manifest; that is, He had not yet come in the flesh. Just as a shadow ceases when the body itself is present, Christ annulled all the ceremonies with His coming -- all those representations which were to the benefit of the church prior to His coming. ithin the Holy of Holies was the Ark of the Covenant. This was a chest made of shittim wood, completely overlaid with gold and having a crown round about made of pure gold. It was two-and-one-half cubits long, a half cubit wide and one-and-one-half cubits high. It had a covering made of pure gold, called the mercyseat. [Note: The Dutch word is “verzoendeksel,” that is, “the covering of atonement.”] At either end of the mercy seat was a cherub made of pure gold, whose elevated wings were bent toward each other and whose countenances gazed toward the mercy seat. It was there that God revealed His gracious presence; therefore He is said to dwell between the cherubims. Within the ark were the tables upon which God had written the ten commandments, as well as the golden pot containing an omer of manna and Aaron’s rod that had blossomed. In 1 Kings 8:9 mention is made only of the two tables of the law, whereas in Hebrews 9:4 the golden pot and Aaron’s rod are also mentioned. The reason for this is that in Hebrews Paul speaks of the tabernacle; however, the reference in 1 Kings 8:9 is to the temple. Paul also posits that the golden censer was in the Holy of Holies -- either kept there and removed on the Day of Atonement, or restricted for use only in the Holy of Holies. The Lord Jesus is hylasterion; that is, He Himself is the atonement by His blood. He delivers His people from the curse of the law, accomplishes the law for them, and clothes them with holiness. The Father is pleased in Him as Surety; therefore He is said to dwell upon the mercy seat, between the cherubims. The angels are desirous to observe Christ in the execution of His suretyship. Therein they behold God’s perfections and glorify Him in response thereto, teaching us also to look unto Jesus continually. The Persons who Performed the Ceremonies: The Priests and Levites
Having considered the location where the ceremonial worship occurred, we shall now proceed to consider the ceremonial persons, the priests, and the service they performed. As far as we know there was no law prior to Moses regulating who would sacrifice and administer the holy things. The fathers of the families generally did this. Nevertheless, everyone was free to do so; it was by no means the exclusive privilege of the firstborn. God claimed the firstborn for Himself after He had slain the firstborn of the Egyptians and had spared the children of Israel. This was, however, not for the purpose of ministering in holy things, for God had also claimed the firstborn of the beasts for Himself. These, men as well as beasts, God claimed for Himself, and were therefore not permitted to be counted among the congregation. After the Lord chose the tribe of Levi, however, the firstborn of men and beasts had to be redeemed with money and be purchased from the Lord.
God did not reject the firstborn because of the sin with the golden calf, as evidenced by the fact that Aaron and his sons were already chosen to the priesthood prior to this incident. Also, thereafter, the firstborn remained the Lord’s as a perpetual institution, for else they could not have been redeemed. Furthermore, it is stated nowhere that the firstborn had made themselves guilty of this sin. It is a fact that the firstborn, who were then still small and young, could not have done so -- and thus could also not have been rejected for this. Moreover, it is also not recorded anywhere that God rejected the firstborn because of the sin of the golden calf. Did God then also reject the firstborn of the cattle because of this sin? Were they no longer permitted to be placed on the altar? Nevertheless, the firstborn of the beasts of the Levites took the place of all firstborn animals (Numbers 3:41). When it is written in Numbers 3:12, “And I, behold, I have taken the Levites from among the children of Israel instead of all the firstborn,” then the reference is to proprietorship rather than ministry in the sanctuary. The tribe of Levi was not chosen in its entirety to sacrifice and enter the sanctuary; this was true only for Aaron and his sons. God had given the beasts of the Levites in the stead of all the firstborn among the beasts of the children of Israel. Nevertheless they remained the Lord’s. The unclean among them had to be redeemed, but not the clean animals; they had to be brought to the sanctuary. There they were killed and part of the animal was sacrificed upon the altar, whereas the other part had to be eaten before the countenance of the Lord (cf. Numbers 18:17; Deuteronomy 12:6-17; Deuteronomy 14:23). Moreover, the role of the firstborn in the inheritance in Canaan did not agree with ministering in the sanctuary. It would have hindered them in their task. It was therefore not an angry rejection of the firstborn, but rather a promotion. The tribe of Levi, having been chosen for the holy ministry, was divided into common Levites and priests. The common Levites did not enter into the sanctuary, but assisted the priests. They had no inheritance in Canaan, for the Lord was their inheritance; they lived from the sanctuary. The priests, by way of a lawful marriage, had to be descendants of Aaron, for they and their sons were called to that office by the Lord. Their calling was confirmed by the blossoming of Aaron’s rod and its bearing of almonds. They were therefore very careful in preserving their genealogy. Thus, after the Babylonian captivity, some claimed to belong to the priestly family but were not able to produce their genealogy; they were barred from the priesthood as unclean persons. Not only did the priests have to be descendants of Aaron, but they also had to have a perfect body -- without blemish. If anyone had a visible or secret blemish, he was not permitted to minister in the priest’s office, even though he was a descendant of Aaron. He was not permitted to take a harlot, a desecrated woman, or a rejected woman as his wife. Furthermore, the high priest was forbidden to take a widow to wife. He was only permitted to take a virgin.
There was a distinction between the common priests and the one high priest. The common priests, upon the express command of God to David, were divided into twenty-four ranks. These ranks did not pertain to worthiness or superiority, but only to the time and order of ministry. At the head of each rank or class was a chief priest. The high priest was not elected upon the death of the predecessor. Rather, his son -- or in the absence of a son, his nearest relative -- took his place by reason of birth. The priestly order was not inaugurated by way of oath-swearing; nevertheless it was done in a very solemn manner. Aaron and his sons were led to the door of the tabernacle of the congregation. There Moses washed them with water from the laver and dressed them with the holy garments. He caused them to place their hands upon the head of the heifer to be slain as a sin offering. Following this, a ram was slain for a burnt offering, after which another ram was brought forward. Aaron and his sons would place their hands upon its head; it was then slain. Moses would apply the blood of this ram to the earlobe, the right thumb, and the right great toe. The blood was also sprinkled upon them and upon their clothing. This was followed by the sacrificing of the ram of consecration. Moses then anointed them with the holy oil which had been skillfully prepared from the most eminent spices: pure myrrh, cinnamon, calamus, and cassia. There was to be no imitation of this holy oil by anyone, nor was anyone permitted to anoint himself with it. Its smell, signifying both ordination and qualification, was not to be upon anyone except those upon whom it had to be according to God’s command. Aaron and his sons were not only installed into their offices, but at the same time into the priesthood in its entirety, which also encompassed all their descendants. Therefore, a renewed anointing did not occur each time. Nevertheless, there was a difference between the anointing of Aaron as high priest and the anointing of his sons, the common priests. The difference was this: The anointing oil was poured out upon Aaron’s head in such an abundant measure that it descended upon his beard and from there to the hem of his garments -- that is, the upper hem which was near his neck. His sons, however, were sprinkled with the anointing oil in like manner as they were anointed with the blood of the ram -- be it individually or as a group. There was also a difference between the garments of the high priest and the common priests. They wore these garments (which were kept in a dressing room) only while they were serving.
They were made in a very skillful and splendid manner. The common priests had linen garments, whereas the high priest had two sets of garments. One was made of linen and was worn on the great Day of Atonement when entering into the Holy of Holies. However, when he entered the holy place on any day other than the Day of Atonement, he would wear the most eminent, beautiful, and elegant garments wrought with gold. These garments consisted of a robe, a coat with pomegranates and golden bells hanging on the bottom thereof, an ephod with two stones upon the shoulder pieces, a breastplate attached to the ephod which contained twelve stones whereon the names of the twelve tribes of Israel were engraven (which also contained the Urim and Thummim), a curiously wrought girdle, a beautiful mitre, and upon his forehead a golden plate on which was engraved: Holiness to the Lord. The entire priesthood, and particularly the high priest, was a glorious type of the Lord Jesus Christ, as the apostle subsequently shows us in his letter to the Hebrews. Furthermore, each particular matter had its specific meaning. However, we do not presume to be an expositor of each particular. We do indeed have our thoughts concerning this subject, and find meditation thereon a sweet work, but as we cannot speak about it with certainty, we shall remain silent, leaving everyone free in his thoughts concerning this. I wish to neither concur nor contradict, since we would not be able to agree with others in all things. The Ceremonies Themselves
Having spoken of the location where the ceremonies were performed and of the persons who functioned as types, it remains yet to speak of the ceremonies themselves, which preeminently consisted of the sacrifices -- noting the things which were sacrificed and the sacrifice itself.
First, the sacrifices consisted of 1) four-footed, clean animals such as heifers, oxen, cows, sheep, and goats; 2) birds, such as doves and turtledoves; and 3) the fruits of the field, such as green ears, dried flowers, oil, frankincense, salt, and wine.
Secondly, as far as the sacrifices themselves were concerned, there was great variety.
(1) As far as manner and purpose were concerned, there were the offerings by fire which were burned by the fire which came down from heaven and was continually maintained: the burnt offering, meat offering, drink offering, offering of consecration, sin offering, trespass offering, thank offering, peace offering, and the memorial offering.
(2) As far as time was concerned, there were the daily morning and evening sacrifices, and the sacrifices upon the Sabbath, new moon, feast days, and the Day of Atonement. There were also sacrifices offered at the occasion of committed sins or defilement; for the cleansing of an impurity; or if someone were inclined to offer a freewill offering to the Lord.
(3) Regarding persons, there were sacrifices for priests, elders, the entire congregation, the common man, the rich or the poor. Such a person would enter the courtyard with the sacrificial animal and go as far as the brazen altar. There, while confessing his sins, he would lay his hands upon the sacrificial animal, after which the priest would take and sacrifice it in accordance with the nature of the sacrifice. Some were burned completely and some partially. In the latter case, the remains were for the priest and for him on whose behalf it had been sacrificed. They would then eat these remains before the countenance of the Lord.
(4) All these sacrifices were excelled by the sacrifices of the High Priest upon the great Day of Atonement. The high priest had to wash himself with water, put on the holy linen garments rather than his beautiful garments, and then take a heifer both for himself and for his house. He had to take two goats from the congregation, cast the lot upon them, and then sacrifice one as a sin offering and present the other alive to the Lord; afterwards he would send it away into the wilderness. He would then have to kill the heifer and with its blood and his censer enter into the Holy of Holies. Once there, he would create a cloud of incense by placing the incense upon the fire in his censer. He would then take of the blood of the heifer and sprinkle it upon and before the mercy seat, thereby making reconciliation for himself and for his house. The high priest would thereupon exit and take the ram which was for the people, kill it, and carry its blood and the censer into the Holy of Holies. He would then perform the identical procedure as he did with the blood of the heifer, thereby making reconciliation for the sins of the people. Thereafter he would take the blood, both of the heifer as well as of the ram, and apply it to the horns of the altar by sprinkling it with his finger seven times. He would thus accomplish the ministry of the sanctuary, where from the moment he entered until the moment he exited, no person -- not even a priest -- was to be present. Thereafter he would take the living goat and lay his hands upon its head. He then directed someone to send it into the wilderness. Thus, in regard to the day, the high priest would enter the Holy of Holies once in a year; that is, at no other time but on the Day of Atonement. However, on that very day he would enter twice: first for himself and thereafter for the people. In addition to these laws, God had given many other institutions pertaining to the conduct of every individual -- relative to clothing, foods, clean or unclean animals, and also pertaining to pollution and purity. The purpose of all these laws was the preservation of the people’s health according to the body, while also instructing them about the impurity of the soul.
We have thus briefly presented the most important elements of the ceremonial worship. All these ceremonies were not given for the purpose of being justified before God and to please Him with the performance of these acts. The apostle makes this plain in his letter to the Hebrews. Instead, they were given to depict the Savior who was to come -- to display Him in a lively manner in His holy nature, suffering, and death, as well as in His efficacy to bring about the reconciliation of believers with God and to merit eternal salvation. Herein is manifested the unsearchable wisdom of God, His awesome holiness, His wondrous goodness, and His faithful care for His adopted people. The Lord gave the priests and prophets, whom he sent time and again, the knowledge and ability to explain the types to the people and thus to lead them to Christ -- as the godly indeed were acquainted with the types and thereby believed in Christ. We have spoken of this and presented Christ in His priestly administration in volume one, chapter 20, “The High-Priestly Office of Christ,” and will speak of this further in the next chapter. We shall show that these types were already instituted prior to the sin with the golden calf, and subsequently did not receive another form. The types did not become punishments for this sin, but solely were and remained evangelical blessings. On the other hand, however, one cannot read without being emotionally stirred about the wickedness, unbelief, distrust, and idolatry of that people toward whom the Lord had manifested so much goodness and longsuffering.
It was God’s will that this divinely instituted worship would be maintained without change until Christ, the substance of the shadows, would come, at which time it would have served its purpose and be annulled. How little came of this observance will become evident when we briefly sketch the state of the church in the wilderness, in Canaan under the rule of the judges, under the rule of the kings, and thereafter during the captivity in Babylon and the return which followed -- until the days of Christ. Israel’s Grievous Conduct in Response to Their Gospel Privileges That people who had seen so many of the wondrous deeds of the Lord in Egypt -- that people who had experienced the wonder of the separation of the waters of the sea, having crossed its bottom dryshod, and witnessed the drowning of Pharaoh and his host -- that people who had seen the hand of God in the changing of the bitter water into sweet water, in having (without sowing or harvesting) fresh supplies rained down daily from heaven, in providing a rock to bring forth water abundantly, in satisfying them for a month with the flesh of quails, covering the camp by reason of their quantity, and in defeating Amalek before their countenance, whereas humanly speaking, Amalek would have slaughtered them as a flock of defenseless sheep -- that people who only recently had so solemnly entered into covenant with their God and subsequently had heard God’s voice pronouncing the ten commandments -- that people became repugnant and immediately involved themselves in idolatry. For, after Moses had ascended the mountain and did not return for forty days, the people thought that he would never return. They wanted to serve the Lord in a manner pleasing to themselves. They wanted a physical object by which to serve God, and said to Aaron: “Make us gods.” They gave him their golden earrings which he melted and fashioned into a calf. He did this either to mock with them or to imitate the idolatry of Egypt. He also built an altar for the calf, whereupon the people offered burnt and peace offerings, sat down to eat, and arose to dance and to play. When Moses subsequently entered the camp, he, with vehement zeal for the Lord, broke the two tables of stone which the Lord had given him with the law inscribed upon them, because the people had broken the covenant with their God. Moses then ground the calf to powder, sprinkled this powder upon the water, and caused the people to drink it. Upon the command to take vengeance upon the idolaters, those who were zealous for the Lord fell upon the camp and killed about three thousand men. Subsequently, God refused to go up with Israel; however, He permitted Himself to be entreated by Moses. Then Moses again ascended the mountain with two tables of stone he had made at the command of God. He again remained there forty days, and God wrote His law upon these tables. Moses then descended the mountain once more, having the new tables in his hands -- and behold, his countenance, without his knowledge, shone to such an extent that the people were afraid to look at him. Since they could not endure this radiance, he covered his face when he spoke with them. The Old Testament Church During the Forty Years in the Wilderness
Shortly after all that had transpired at Mount Sinai, Moses proceeded with Israel to Canaan. Having arrived in its immediate proximity, Moses sent spies into the land of Canaan. When these spies returned from Canaan and brought up an evil report that the people were too mighty and the cities too strong for Israel to conquer, the people immediately began to murmur and rebel. They wanted to appoint a leader to return to Egypt, and desired to stone Moses. God wanted to kill the people, but once more He was entreated. Nevertheless, God killed the spies (Joshua and Caleb being the exceptions) who had been sent forth and discouraged the people from marching toward Canaan. God then declared that they would now wander for forty years in the wilderness, that they would all die in the wilderness, and that He would give Canaan as a possession to their children. When they heard this, they wanted to invade the land despite the warning of Moses. Though they began courageously, they were thoroughly defeated.
It did not take long before that stiffnecked people relapsed into bitterness and murmuring against God. Korah, Dathan, and Abiram stirred up the people against Moses and Aaron. As a punishment for this offense, they descended alive into the earth with their families and possessions. The people, instead of fearing the Lord, rose up against Moses and Aaron, saying that they had killed those men. Upon this, God sent a plague into the camp which consumed fourteen thousand seven hundred people in a moment. However, the Lord permitted Himself to be entreated once more. He stayed the plague and confirmed Aaron’s calling to the priestly office by causing his staff (which had been laid up before the countenance of the Lord along with the staffs of the other tribes) to blossom and bring forth almonds.
However, the people continued to murmur against the Lord and to rise up against Moses. In response, God sent fiery serpents among them, resulting in the death of many people. God permitted Himself to be entreated once more and commanded Moses to construct a brazen serpent, which, due to its smoothness and coppery color, resembled one of those fiery serpents. He was then directed to erect this serpent upon a pole, so that if any who had been bitten by a serpent looked upon the brazen serpent, he would live. A sin such as this engenders a penalty according to its nature. This brazen serpent would stimulate them to think of the first sin, committed upon the suggestion of the serpent. Their depravity proceeded from this sin, and all their evil deeds toward the Lord proceeded from this depravity. Herein was the reason they were punished with serpents. At the same time, the raising of the serpent upon a pole would be suitable to cause them to look forward to the Redeemer to come. Indeed, in retrospect, we can observe (the Lord Jesus having exposited it as such Himself) that as Moses lifted up the serpent in the wilderness, so must the Son of man be lifted up -- that is, be hung on the pole of the cross. The serpent itself does not come into consideration. It is neither a type of nor an allusion to Christ. Rather, it is the lifting up of the serpent and the crucifixion of Christ which resemble each other.
After Israel had wandered in the wilderness for a lengthy period of time, they again approached Canaan -- from a different side than the former time. They did so after a period during which they were guilty of much bitterness toward and tempting of the Lord, who with great longsuffering had borne with them for those forty years. He did not cease to give them bread from heaven and water from the rock, while shielding them during the day from the scorching heat of the sun with a cloud, which at night also functioned as an illuminating fire. Thus, their lives were perpetuated by means of miracles. Balak, king of the Moabites, then hired Balaam to curse Israel. Balaam was indeed a prophet, but he lived an ungodly life, having a love for the wages of unrighteousness. Even though he desired the money, Balaam nevertheless did not want to go unless God permitted him to do so. After much pleading for permission, God did permit him to go. During his journey, he was met by an angel, who appeared to be intent on killing him. The donkey upon which Balaam rode saw the angel, and repeatedly turned aside until she could no longer do so. The donkey laid down, and when beaten by Balaam, she rebuked him, speaking in human language. Thereupon Balaam saw the angel, after which he offered to return. He did receive permission to proceed, however, with the stipulation that he would say nothing else but what the Lord commanded him. Thus he who came to curse Israel blessed Israel; and as he sought to get permission to be able to curse, moving from one place to the other, he was compelled to bless time and again. Perceiving that he could not obtain the money, he suggested the evil advice to seduce Israel to commit physical and spiritual fornication, that is, idolatry. For having given this counsel, he was later punished by being put to death with the sword of the children of Israel. His advice bore fruit. Israel committed fornication with the daughters of the Moabites, linked itself with Baalpeor in idolatry, and bowed itself before the idols. God then commanded that the guilty one be punished with death. The princes of the people who took the initiative in this transgression were hung at sunrise, whereas the others were put to death. Phinehas, the son of Eleazar, being informed that a man of Israel was lying with a Moabitish woman, entered into their tent. Driven by a holy zeal, he put both to death. Hereby he pleased God, who had commanded that such be put to death. God then commanded that war be waged against the Moabites in retaliation for their seduction, and gave Og, the king of Bashan, and Sihon, the king who dwelt at Heshbon, into the hands of Israel. The Israelites put everything to death, destroyed all the cities in their land, and took all the land and cattle into their possession. The tribes of Reuben and Gad requested that these lands be given them as an inheritance, stating that they would not inherit anything on the other side of Jordan -- promising, however, to help conquer it. Moses bestowed these two kingdoms as an inheritance upon the tribes of Reuben, Gad, and the half tribe of Manasseh. This was the initial bestowal of their inheritance.
Thereafter Moses ascended the heights of Mount Pisgah, where God showed him the land of Canaan. He saw it from afar and requested that he might enter; however, God refused him. After having completed his task of leading Israel, and after having made known to them that he would die, he ascended Mount Nebo at the heights of Pisgah. There he died, being one hundred twenty years old and having his full strength. God buried him in a valley, so that no one has ever known where he was buried. When the devil wanted to unearth the body of Moses, he was prevented from doing so by Michael, the archangel. And thus Moses, whose faithfulness Paul magnifies in Hebrews 3:5, completed his great work and life -- however, not as a type of the Lord Jesus. Rather, he resembles Christ as servant and as lord. In retrospect, there are indeed similarities between Moses and Christ which might be applied. However, similarity does not constitute something to be a type. A type must be divinely designated as such, which is lacking in this instance. The Old Testament Church During the Period of the Judges
Following the death of Moses, Israel was governed by Judges. The first was Joshua, who, while Moses was yet alive, had already been appointed by God to be the successor. As long as Joshua was alive, Israel fared well and lived according to the instituted form of worship. Joshua sent two spies who, upon arriving in Jericho, spent the night in the house of Rahab. She shared with them the perplexity of the people, granted them lodging, and secretly permitted them to escape after they had promised to spare her and whoever would be in her house when the children of Israel would conquer Jericho. Upon their return, the spies related everything to Joshua, who upon God’s command marched forward with the people. The ark, carried by the priests, went before them, and as soon as the feet of the priests touched the water, the Jordan separated and Israel crossed dryshod as they previously had done at the Red Sea. Joshua then took twelve stones from the Jordan and placed them near the brink of the river as a memorial. This place was called Gilgal (that is, a turn), because the Lord had turned the shame of Egypt from them and elevated them to a position of honor and respect. At Gilgal the entire nation of Israel was circumcised, for circumcision had been neglected in the wilderness. There they also observed the Passover with unleavened bread and ate the corn of the land, at which time the falling of manna ceased. Joshua, having been strengthened upon the appearance of the Lord Jesus to him, marched forward to conquer Canaan. Arriving at Jericho, the city walls collapsed of themselves, after the ark and the men of war had gone about the city for seven days -- one time each day, and seven times upon the seventh day. They conquered the city and destroyed all that was to be found in it, except for Rahab and all who were in her house. Contrary to God’s command, Achan took of the accursed thing, for which reason Israel failed in her quest of Ai. Thirty-six men perished, causing the heart of Israel to melt and become as water due to their distrust of the Lord. Joshua, having been strengthened by the Lord, encouraged Israel and punished Achan. Ai was then conquered. The Gibeonites, being fearful, feigned to come from a far land and made peace with Israel. Five Canaanitish kings then conspired to eradicate Gibeon; however, the Lord gave these kings into the hands of Israel and slew them with great hailstones from heaven. In order to eradicate them to an even greater extent, upon Joshua’s request the Lord caused the sun and moon to stand still. Thereafter all the kings of Canaan gathered against Israel; however, they were completely routed and Israel conquered all of Canaan. Joshua then divided the land among the tribes of Israel by the casting of the lot. The Reubenites, Gadites, and half of the tribe of Manasseh were sent home, having already received their inheritance, at which time they built an altar on the other side of the Jordan. When the other tribes heard of this, they came up against them, thinking that they had involved themselves in idolatry. This is how zealous they were at that time! Once they understood the true reason for it, they returned home to their inheritance. Soon afterward, Joshua, having earnestly exhorted Israel, died at the age of one hundred ten years.
After the death of Joshua, Israel corrupted itself exceedingly. The people departed from the Lord, became involved in all manner of idolatry and served the gods of the nations whose lands they had conquered -- many of whom they had not destroyed, contrary to God’s command. The wrath of the Lord was therefore kindled against Israel, so that the people were not able to resist those who stood up against them -- and then Israel became a spoil to all.
439 Among those who had dominion over them were the following: 1) Cush, the king of Mesopotamia; 2) Eglon, king of the Moabites; 3) Jabin, the king of the Canaanites; 4) the Midianites; and 5) the Philistines. There were also civil wars whereby Israel destroyed itself. Thus, Israel was often in a more miserable condition in Canaan than they ever had been in Egypt.
However, the Lord did not want to eliminate His people. Therefore He sent them judges time and again to deliver Israel out of the hand of their enemies. Israel persisted, however, in departing from the Lord and in engaging in the most abominable forms of idolatry. Sometimes they gave heed to the judges in some measure; but generally this was not so, even though the Lord delivered them time and again. The judges whom the Lord gave did not succeed each other without intermission. Rather, God raised them up each time when the need was most acute. Then, after Israel had been delivered, their rest would not be of long duration. The longest period during which the land was at peace was eighty years. The judges were the following:
(1) Joshua.
(2) Othniel.
(3) Ehud.
(4) Deborah, who made use of Barak, cursed Meroz because this people did not come to battle, and praised the heroine, Jael, who, with a hammer, drove a large nail through the head of Sisera.
(5) Gideon, who, with three hundred men, defeated the entire army of the Midianites.
(6) Abimelech, who, during a civil war, was killed by a woman who threw a large stone from the city wall, crushing his skull.
(7) Tola.
(8) Jair.
(9) Jephthah, who made an ill advised vow that he, were he to return victoriously, would sacrifice to the Lord as a burnt offering the very first thing coming to him from his house, thinking that this could but be a heifer, sheep, or goat. It proved to be his own daughter -- and thus, had he indeed killed her, would have responded to God’s blessing with an abominable act.
(10) Ibzan.
(11) Elon.
(12) Abdon.
(13) Samson, who according to a promise made by an angel, was born to Manoah and his wife. He performed many wondrous deeds to the deliverance of Israel from the hands of the Philistines. In the end, he was betrayed by the harlot Delilah and lost his eyes. Upon taking vengeance for his eyes he caused the idol temple to collapse, thereby killing himself along with a large multitude of Philistines.
(14) Israel having degenerated to practice the worst sort of ungodliness, God raised up Samuel, the prophet. The ark of the Lord, having been preserved -- either because it was hidden by the Israelites, or because the enemies, by divine direction, had too much respect for this sacred object -- was brought into the camp of the children of Israel, whereby the Israelites assured themselves of victory. They were defeated, however, and the ark was captured. God plagued the Philistines for this in such a measure that they returned the ark. From that time forward, Israel’s condition improved due to Samuel’s government. He appointed his sons to be judges, but they conducted themselves in an unfaithful manner, thereby prompting Israel to demand a king. They indeed received one after having been sharply rebuked by God through Samuel. As far as the external condition of Israel was concerned, matters had degenerated to such an extent that there was no blacksmith to be found in Israel. Anyone who therefore needed something constructed or sharpened had to go to the Philistines. Consequently, the Philistines oppressed Israel to such an extent that they could make neither sword nor spear. With the advent of the kings, however, Israel’s outward manifestation improved. The Old Testament Church During the Reign of Saul, David, and Solomon
Israel’s first king was Saul. He was indeed a capable statesman, but in regard to religion he was a failure. Saul used religion for his own advantage. Since he laid hands on religion in this way, he was rejected of God. He gathered an army of 330,000 men to deliver Jabesh in Gilead. There was, however, no one who had a sword, except Saul and his son Jonathan. Nevertheless, God gave the enemies into his hands and he prospered everywhere, delivering Israel to a large extent from the hand of the Philistines. However, for having assaulted and killed the priests, God caused him to perish during a battle with the Philistines. This occurred in such a manner that he became his own executioner by thrusting himself through. He reigned for thirteen years. The second king of Israel was David, who hailed from the tribe of Judah. He was a valiant war hero who not only delivered Israel from the hands of her enemies, but also had dominion over many nations, which were thus included in his territory. He thereby brought Israel to the pinnacle of glory and renown. In addition, he was an eminently Godfearing king, a man after God’s own heart. The church, being the object of all his delight and care, was brought to a noble and orderly condition. Upon God’s command, he organized the priests into twenty-four ranks, who, each at their own time, performed the holy service. He brought the ark to Jerusalem and erected a tent for it until a temple for worship was built. It was his intention to do this himself; therefore he amassed a vast treasury of gold, silver, copper, and whatever else could be of use for such a great and glorious building. It was not God’s will, however, that David would do so, because he had shed much blood in all the wars he had fought. Nevertheless, his desire and intention were pleasing to the Lord, who promised him that the Messiah would be born from his seed. God also gave him a pattern after which his son Solomon would build the temple. Having brought both church and state into a flourishing condition, David died after reigning forty years.
Israel’s third king was Solomon, who was full of wisdom and was granted riches, honor, and glory. He found the kingdom at peace, possessed it in peace, and left it in peace. He was pleasing to the Lord, and He therefore directed the prophet Nathan to call him Jedidiah. It is he who built the temple, doing so primarily after the pattern of the tabernacle. However, it was much greater and more glorious. Thus, it excelled all the wonders of the world in design, beauty, and glory. Solomon reigned forty years.
During the reigns of David and Solomon, the church of the Old Testament reached her pinnacle of glory. Immediately after Solomon’s death, she rapidly lost her luster and purity. The kingdom was divided into two sections. Ten tribes defected from the house of David and retained the name “Israel.” The tribes of Judah and Benjamin, being neighbors, united with each other, as they had become virtually intermixed. Thus, even a portion of Jerusalem belonged to the tribe of Benjamin. These remained with the house of David and were called the Kingdom of Judah. The Old Testament Church During the Period of the Divided Kingdom The first king of Israel was Jeroboam, the son of Nebat, who caused Israel to sin. In order to keep his subjects away from Jerusalem, and thus from observing the religious worship instituted by God in the temple, he designated two cities -- Dan and Bethel -- to be centers of worship. In each locality he placed an idol -- a golden calf. Since the priests had left Israel, having defected to Judah and Jerusalem, he took a number of evil men and bribed them to become priests. In order not to draw the people away from true religion too rapidly, Jeroboam imitated the true form of worship to some extent by appointing a feast on the very day that a feast of the Lord would be celebrated in Jerusalem. Furthermore, he offered sacrifices to the idols at Dan and Bethel. He thus seduced Israel into idolatry. All his royal successors followed in his footsteps; consequently Israel did not have a single good king. Rather, she had only ungodly kings, by which the entire kingdom fell into idolatry -- albeit God preserved His own even under their reign. Jeroboam reigned twenty-two years. The second king was Nadab, who reigned two years. The third was Baasha (23 years); the fourth Elah (1 year); the fifth Zimri (7 days); the sixth Omri (11 years); the seventh Ahab (12 years); the eighth Ahaziah (2 years); the ninth Joram (12 years); the tenth Jehu (28 years); the eleventh Jehoahaz, who as yet called upon the Lord when he was oppressed (16 years); the twelfth Jehoash (16 years); the thirteenth Jeroboam II (41 years); the fourteenth Zachariah (6 months); the fifteenth Shallum (1 month); the sixteenth Menahem (10 years); the seventeenth Pekahiah (2 years); the eighteenth Pekah (20 years); and the nineteenth Hoshea (9 years). It was then that Shalmaneser, king of Assyria, conquered Samaria with the entire kingdom of Israel, and led it captive to his nation. These tribes never returned to their land, but were partly assimilated among the Gentiles. A remnant did gradually return to Jerusalem and dwelt throughout Judah, whereas another part remained dispersed while maintaining the Jewish religion -- as is now true for the entire nation. That which the Jews fabricate concerning the ten tribes are fables. Thus, the entire kingdom of Israel was annihilated. The kingdom of Judah had twenty-three kings, all of whom were direct descendants of David. The fourth king was Rehoboam, who with his subjects, departed from God and did that which was evil in His sight. He reigned seventeen years. The fifth king was Abijah (3 years); the sixth king was the God-fearing Asa (41 years); the seventh king was the God-fearing Jehoshaphat (25 years); the eighth king was Jehoram, who was an ungodly king (8 years, four of which were together with his father); the ninth was the ungodly Ahaziah (1 year); the tenth was Athaliah, the mother of Ahaziah, even though the kingdom belonged to Joash (6 years); the eleventh king was Joash, who was brought to the throne by his uncle Jehoiada, the high priest, when he was seven years old (40 years). Joash was a good king as long as Jehoiada lived, but thereafter he was an ungodly king. The twelfth king was Amaziah, who at first reigned well, but not with a perfect heart -- which he subsequently revealed in his ungodly deeds (29 years); the thirteenth was Uzziah, who partially reigned well, but when he laid hands on that which was holy, the Lord smote him with leprosy (52 years); the fourteenth king was Jotham, who was godly (16 years); the fifteenth was Ahaz, who was exceedingly ungodly (16 years); the sixteenth was the godly Hezekiah (22 years); the seventeenth was Manasseh, who was first ungodly and thereafter repented (55 years); the eighteenth was Amon, who was ungodly (2 years); the nineteenth was the godly Josiah (31 years); the twentieth was Jehoahaz (3 months); the twenty-first was the ungodly Jehoiakim (11 years); the twenty-second was the ungodly Jehoiachin (3 months); and the twenty-third was the ungodly Zedekiah (11 years).
During Zedekiah’s reign, Jerusalem and the temple were destroyed and all of Judah was taken captive to Babylon. Thus, subsequent to the time of David and Solomon, Judah had only five or six kings who made it their business to reform religious worship and the people. However, the ungodly kings were in the majority. The church became very corrupt, and often did not even exhibit the appearance of godliness -- generally being totally immersed in abominable idolatry. Even though the Lord had sent many prophets to them who very earnestly and boldly rebuked, warned, admonished, and instructed them (whereby the godly were stirred up and comforted), the people nevertheless stubbornly persevered in their idolatry. At all times there have been many godly in the church of the Old Testament. So it was during the time of Elijah, who believed that he alone was left, whereas there remained yet seven thousand, that is, many thousands. How great must the number of the godly have been then during the time of David, Solomon, and other pious kings! There is thus reason to esteem the church of the Old Testament in some respects; on the other hand there is reason to be amazed about the longsuffering of God concerning such an ungodly people. The Old Testament Church During the Period of the Babylonian Captivity
After many threats, God sent Nebuchadnezzar, the king of Babylon, who destroyed Canaan, Jerusalem, the temple, and everything else. He removed the spoil and the entire population to Babylon into slavery. There they mourned and wept when they thought of Zion. The temple and religion, for which they had previously no desires, had now become precious and desirable to them. Nevertheless, God was good to them and gave prophets who supported and comforted them concerning their future restoration. Frequently the Lord caused them to find grace in the eyes of their captors. They were assigned to a rugged area in order to cultivate it; thereby the majority of the Jews remained together. It was also to the advantage of the teaching and preserving of the true religion. As they lived in subjection to the heads of the families in their appointed land, there were also prominent individuals at the court of the king who promoted their welfare. Among those was Daniel, who, by divine direction, was highly respected at the court of the king. The Jews remained in this captivity for a period of seventy years -- which, generally speaking, constitutes the longest portion of a man’s life. Just as God did not want those who left Egypt to arrive in Canaan, but rather their children, God likewise did not want those who had been exiled for their sins to be brought back to Canaan. They died in Babylon instead -- with the exception of some who returned at a very great age together with the children of those who had died. These still had memories of the temple of Solomon. Even though it seemed highly improbable that the Jews would ever be restored to their land again, nevertheless the Lord, who has the hearts of kings in His hands and for whom nothing is too wonderful, did cause them to return after the seventy years foretold by Jeremiah had been completed. He did so by means of Cyrus, who long before had already been identified by name. Yes, not only did the people return, but the holy vessels of the temple were also returned to them. This was in order that they might be used in the service of the Lord in that temple for which they had received permission and commandment to rebuild. The return from Babylon occurred in a similar fashion to the exile. The exile first pertained to a few, and thereafter to all. Likewise, all the people did not return at once -- yes, many never returned, even though they were at liberty to do so. Instead, they remained voluntarily in exile, being more fond of their earthly possessions than of Canaan and pure religion -- even though the majority adhered to the Jewish religion and remained isolated without intermingling with the heathen. As Israel left Egypt with great riches, so did they when they left Babylon. They departed under the direction of Zerubbabel, the prince from the seed of David; Joshua the high priest; Nehemiah, the man of zeal; and others. Their first task was to build the altar and offer the morning and evening sacrifices thereon. Subsequently, they zealously undertook the task of building the walls of Jerusalem, which, to everyone’s amazement, was accomplished in a very short time. The foundation for the temple was also laid, but the building of the temple itself proceeded slowly, as everyone worked primarily on his own house. The Lord rebuked them concerning this by means of the prophet Haggai. The second temple was a much simpler structure than the first, and thus the elderly who had seen the first temple wept when they looked upon the foundation. Furthermore, there were several things absent which were present in the first temple. Nevertheless, the glory of the latter temple would be greater than that of the first, since the substance of all shadows, the Lord Jesus Christ, would be present there. With His radiance He would drive away all darkness. The Old Testament Church During the Inter-testamental Period
Also after the return there was little rest and unity. The princes of the house of David had little authority. The high priests assumed too much power in political matters, so that at last they gained the upper hand and, during the Maccabean period, took over the entire government. The people of Israel were oppressed by the wicked Antiochus, so that there was neither rest nor stability anywhere in Israel. At last Israel became subject to the Roman emperor, who, by means of Herod, provided government and external rest. After the return from Babylon, we do not read that the Jews returned to idolatry. Religious affairs were more diligently managed and maintained in accordance with the divine precepts given by Moses than ever was the case since Israel entered Canaan. However, the church became overrun with hypocrisy, superstition, and a variety of errors. The most prominent proponents of these were the Pharisees (the least serious error), the Sadducees, and the Essenes.
If one thus observes the church in Canaan from its inception to its conclusion, one must be amazed that Canaan is designated as a type of heaven. There is no resemblance between the two; there is nothing but dissimilarity. Nevertheless one can and may make sweet comparisons and consider the journey of the children of Israel to be an allusion to the journey of God’s children to heaven -- a journey in which they encounter both tribulations as well as divine deliverances of the soul, experiencing these while in the body. Canaan can be alluded to as representing all that pertains to the flesh -- that is, when in the world all is at its very best, it is yet sorrow and grief; and also that one neither ought to seek nor expect rest here below. Furthermore, a consideration of the state of the church during the Old Testament will cause one to perceive how the glory of the New Testament church excels that of the Old Testament church. One rightfully complains about the wretched condition of the church in our days, when comparing it with the perception of what she ought to be. When comparing her with the church of the Old Testament, however, the very worst of that which is in truth is far better than the best at that time. We have therefore reason to thank and magnify the Lord.